Samskara is the creator of bhavana. But samskara is born out of experience. And bhavana is also born out of experience. That means bhavana is born out of that, meaning born out of experience, and the samskara born out of experience, its creator is also bhavana. When is it called bhavana? If vega is added to it, then it becomes bhavana, and only then does it become a samskara. Otherwise, even with experience, samskara does not happen. From experience, if one has bhavana, then its samskara is imprinted in him. And if there is no bhavana, then how does the samskara even touch him? Whoever does not have bhavana, even if God is present, not a single samskara of God will touch him. Therefore, bhavana is the mother of samskara. And bhavana is bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → then... and when does bhavana happen? Only if there is vega. If there is vega in that very action, then bhavana is created in it. And when bhavana is created, it leaves behind a samskara. It leaves behind a memory. Therefore, memory is born of memory. Samskara refers to all three of these. Samskara-ness resides in bhavana, samskara-ness also resides in vega, and samskara-ness also resides in memory. Therefore, memory-born-ness is in bhavana. Does this make sense or not? Huh? If there is no bhavana, memory does not occur. Even if he stays together for 100 years, he forgets him, like that. The Gopis did not lose their memory even after 100 years. Does memory happen from bhavana, or is bhavana born of memory? Memory is born of bhavana. Bhavana is not born of memory. Bhavana is born first, and then memory is born. Motabhai might say that when memory occurs, one becomes overwhelmed with emotion. It is not like that. From what was memory born? Memory is a samskara. When was that samskara imprinted? From experience, it is not imprinted by experience alone. Only if there is experience along with bhavana, then the samskara is imprinted, and memory is born. We just recite 'Pratham Pratham First. Tap to open in glossary → Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → Did the samskara touch? It never touches. So what to do? Everyone has experience, when they perform an action, they do experience it. But if there is no bhavana, samskara does not happen. Memory does not happen. Only if there is bhavana, memory happens. Is the seed of bhavana only vega? Huh? Is the seed of bhavana only vega? Experience plus vega. Experience is common. Both the common cause and that extraordinary cause are present, right? Where? That material cause and inherent cause and non-inherent cause. Between inherent cause and non-inherent cause, which is extraordinary? Non-inherent. Non-inherent cause is extraordinary. If that exists, the effect exists, and if that does not exist, the effect does not exist, then it is extraordinary. Inherent cause is such that if it exists, the effect must happen, it is not like that. No. That is always there, if a heap of clay is lying there, will pots jump out of it on their own and be made? The conjunction of the two halves of the pot is the non-inherent cause in it, so the pot is made. That is the extraordinary cause. In this, the extraordinary cause is vega. The ordinary cause is experience. Out of that is born memory. Therefore, bhavana is bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → then he gets memory of it later. If the katha is heard with bhavana, then he remembers it later. If puja is performed with bhavana, then he remembers it later, after performing the puja. Otherwise, there is no memory. Otherwise, we do perform puja every day, don't we, every day 'Pratham Pratham First. Tap to open in glossary → Hari Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. Tap to open in glossary → even then they let it go so fast, we get out of breath while speaking. Those people don't get out of breath. They want to finish it in just two minutes. Without it touching. Otherwise, this is called vega, but it should not touch us. To finish it without it touching. It should not touch the jiva. So we finish it in a hurry. So then it is not remembered. One does not remember that he enjoyed the niyama very much. What happens? Right now, when we recite the niyama, what happens? One feels refreshed when they are finished. The hassle is gone, like that. That work is finished, the hassle is gone. But after reciting, he does not feel joy, or it does not happen that he enjoyed it, like that. If it happens that he enjoyed it, then it is said that he has memory of it. Then memory would happen. And in memory, then in the past memory, there is joy, like that. One who has enjoyed it, remembers it. Is joy in memory or in bhavana? When all are combined. But memory does not happen, there is joy in bhavana, but the joy enjoyed in that bhavana is remembered, right? If at the time of bhavana, he did not have proper bhavana, then memory does not happen. Memory happens of both, of bhavana as well, and also of the joy enjoyed in it. If we have performed puja, and whatever joy we experienced in the puja, only that joy comes in memory. If there was no joy in the puja at all, then how can joy come in memory? While performing devotion, if there was no joy in the katha at all, then after hearing the katha, what joy is there? The joy of being released comes. Like, 'Thank goodness, I am free from it.' Therefore, bhavana is in the middle. But regarding the birth of bhavana, if these logicians have researched something in very large texts, I do not know. But it appears that without vega, bhavana does not come. Just like that, Maharaj says, even if one keeps doing it for 100 years, it does not come. So, like we talked about Vachanamrut yesterday, right, that the fruit of God's darshan darshan Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2]. Tap to open in glossary → So Maharaj said that it is not like that, it is not that it is only for the devotee. Even if one is a non-devotee, and if he engages in God with vega, then he gets its fruit. Those Gopis. The Gopis did not engage in Krishna Krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → The Gopis out of lust, meaning they did not engage as devotees. They engaged with vega. Their vega was so intense that when they were not allowed to go, their life departed. When they were not allowed to go to Krishna Krishna 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan. Tap to open in glossary → And its fruit was the devotion of the Gopis. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. Not human-proofread., AI-translated, unverified · Source details